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[ १०८ ] पचमाला
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(58-59) The discussions in all systems of religion follow their own different styles, words used carry their technical and conventional meaning (in the different Shastras) and the sense is obscured by the use of figures of speech, like metaphors and others. All this makes confusion worse confounded and makes the systems appear vastly divergent. But if persons meditate upon them minutely and with balanced judgment, it will be difficult to realise that the apparently different Shastras are in many respects conveying the same or similar meaning
not
and instruction.
उत्पश्यतां सतां साम्याञ्जनपूरितचक्षुषा । màq gaûì ftamariaj aqzay:
॥ ६० ॥
સમતારૂપે અંજનથી પૂતિ ચક્ષુથી નિરીક્ષણ કરનાર સજ્જતાને ભિન્ન-ભિન્ન શાસ્ત્રાને મેળ બેસાડવા પ્રાચ સુલભ છે. (૬૦)
(60) If people examine with eyes besmeared with the collyrium of balanced judgment. they will realise that it is almost easy to reconcile different Shastras ard to show that they are similar and they convey the same meaning.
अतोऽपि मोहरोषादि स्थाने नो साम्प्रदायिकम् ।
azanıst aftogeá adùèg fã ga: ? 11 §£ !!
આ કારણથી પણ સામ્પ્રદાયિક મેહ અને રાષ અસ્થાને છે. દુનિયાની શ્રીજી આમતેમાં સહિષ્ણુતા ચેષ્ય અને આવશ્યક છે, તે ધમ-સપ્રદાયેાના વૈવિધ્ય વિષે કહેવું જ શું ? (૬૧)
(6) This also being the reason, it is easy to understand that it is improper to have undue predilections for or prejudices against one religion or the other. While it is necessary and proper to have toleration in matters worldly, it is much more so in matters religious.
Aho! Shrutgyanam
